Lexical Summary metoikesia: Exile, Deportation Original Word: μετοικεσία Strong's Exhaustive Concordance change of residence, deportationFrom a derivative of a compound of meta and oikos; a change of abode, i.e. (specially), expatriation -- X brought, carried(-ying) away (in-)to. see GREEK meta see GREEK oikos NAS Exhaustive Concordance Word Originfrom metoikeó (to change one's abode) Definition change of abode NASB Translation deportation (4). Thayer's Greek Lexicon STRONGS NT 3350: μετοικεσίαμετοικεσία, μετοικεσίας, ἡ (for the better form μετοίκησις, from μετοικέω) (cf. Winers Grammar, 24 (23))), a removal from one abode to another, especially a forced removal: with the addition Βαβυλῶνος (on this genitive cf. Winer's Grammar, § 30, 2 α.) said of the Babylonian exile, Matthew 1:11f, 17. (The Sept. for גֹּלָה i. e. migration, especially into captivity; of the Babylonian exile, 2 Kings 24:16; 1 Chronicles 5:22; Ezekiel 12:11; for גָּלוּת, Obadiah 1:20; Nahum 3:10. Elsewhere only in Anthol. 7, 731, 6.) Topical Lexicon OverviewThe term translated “deportation” in most modern versions refers to the forced relocation of the kingdom of Judah to Babylon in the sixth century BC. In the New Testament it appears only in Matthew’s opening genealogy, where it punctuates Israel’s history and sets the stage for the coming of Jesus Christ. Occurrences in the New Testament Matthew’s genealogy mentions the Babylonian removal four times (Matthew 1:11; 1:12; 1:17 twice), highlighting it as a pivotal hinge between Israel’s monarchy and the advent of the Messiah. For example, “Josiah was the father of Jeconiah and his brothers at the time of the exile to Babylon” (Matthew 1:11). The repeated reference forms a literary refrain marking three epochs: from Abraham to David, from David to the deportation, and from the deportation to the Christ (Matthew 1:17). Historical Background: The Babylonian Exile The exile to Babylon (circa 605–538 BC) followed persistent covenant unfaithfulness. It unfolded in several waves: the first under Nebuchadnezzar in 605 BC, the major deportation in 597 BC that included King Jehoiachin (Jeconiah), and the final destruction of Jerusalem in 586 BC. The removal stripped Judah of its king, temple, and land, fulfilling prophetic warnings (for example, Jeremiah 25:11). Yet it also preserved a remnant and fostered renewed devotion to the Law (Nehemiah 8). Theological Significance 1. Divine Judgment and Mercy The exile was a visible judgment for idolatry, yet it also displayed the Lord’s commitment to His promises. Seventy years later He stirred Cyrus of Persia to permit return (Ezra 1:1–4), proving that judgment is never God’s final word for His covenant people. 2. Preservation of the Davidic Line Matthew’s record shows that even while the throne sat vacant in Jerusalem, the royal lineage continued unbroken through Jeconiah and Shealtiel to Zerubbabel, ensuring that “the scepter shall not depart from Judah” (Genesis 49:10). By framing the genealogy around the deportation, Matthew stresses God’s faithfulness despite national catastrophe. 3. Pre-figuration of Spiritual Exile and Restoration Israel’s physical displacement mirrors humanity’s estrangement from God through sin. Just as the Lord brought His people home, He brings believers “from darkness into His wonderful light” (1 Peter 2:9). The historical event foreshadows the gospel’s message of redemption and reconciliation. Messianic Lineage and Genealogical Purpose Matthew arranges fourteen generations before and after the deportation to underscore Jesus’ rightful claim to the throne of David. The repeated mention of the exile draws attention to God’s sovereign guidance of history—even in calamity—to bring forth the Savior. Thus the deportation is not an incidental footnote but an essential link connecting the covenant promises to their fulfillment in Christ. Implications for Ministry and Discipleship • Hope amid Discipline: Pastors and teachers can remind believers that divine discipline aims at restoration, not destruction (Hebrews 12:10–11). Connections to Prophetic Hope and Restoration Prophets such as Isaiah, Jeremiah, and Ezekiel linked the exile to future glory under a righteous king. Isaiah foresaw a “shoot from the stump of Jesse” (Isaiah 11:1), while Ezekiel envisioned a new covenant heart (Ezekiel 36:26). Matthew’s references signal that these hopes converge in Jesus, whose birth fulfills the long-anticipated restoration promised after the deportation. By framing Israel’s account around the exile, the Gospel of Matthew turns a historical tragedy into a testimony of God’s unwavering covenant faithfulness, culminating in the arrival of the Christ who gathers the dispersed and reigns forever. Forms and Transliterations αποκίζειν μετοικεσία μετοικεσιαν μετοικεσίαν μετοικεσιας μετοικεσίας μετοικίαν μετοικίας μετώκισας metoikesian metoikesían metoikesias metoikesíasLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 1:11 N-GFSGRK: ἐπὶ τῆς μετοικεσίας Βαβυλῶνος NAS: at the time of the deportation to Babylon. KJV: about the time they were carried away to Babylon: INT: at [the time] of the deportation to Babylon Matthew 1:12 N-AFS Matthew 1:17 N-GFS Matthew 1:17 N-GFS Strong's Greek 3350 |
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